DOCSLIB.ORG

Theological Foundations of Pastoral Care in Catholic Universities

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Theological Foundations of Pastoral Care in Catholic Universities eJournal of Catholic Education in Australasia Volume 3 Issue 1 Article 6 17-8-2017 Theological Foundations of Pastoral Care in Catholic Universities Thomas V. Gourlay University of Notre Dame Australia, [email protected] Follow this and additional works at: https://researchonline.nd.edu.au/ecea Part of the Catholic Studies Commons, Christianity Commons, Higher Education Commons, Higher Education and Teaching Commons, Practical Theology Commons, Religious Thought, Theology and Philosophy of Religion Commons, Social and Philosophical Foundations of Education Commons, and the Student Counseling and Personnel Services Commons Recommended Citation Gourlay, Thomas V. (2017) "Theological Foundations of Pastoral Care in Catholic Universities," eJournal of Catholic Education in Australasia: Vol. 3 : Iss. 1 , Article 6. Available at: https://researchonline.nd.edu.au/ecea/vol3/iss1/6 This Article is brought to you by ResearchOnline@ND. It has been accepted for inclusion in eJournal of Catholic Education in Australasia by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. Gourlay: Theological Foundations of Pastoral Care in Catholic Universities Introduction The phrase ‘pastoral care’ is increasingly part of discussions in tertiary educational institutions interested in holistic education for their students. Everyone who is involved in any kind of student welfare is keen to provide for the ‘pastoral’ needs of their students, and student guides, and university vision and mission statements are littered with phrases which say as much. Indeed, with an increasingly competitive student ‘marketplace,’ for want of a better term, the requirements of universities of all kinds to provide for more than just the intellectual needs of students is felt all the more. Building on insights from Sacred Scripture, as well as the teachings of the Second Vatican Council (1962-1965), and Pope John Paul II’s Apostolic Exhortation Ex Corde Ecclesiae (1990), this paper will articulate what an authentic and theologically informed notion of pastoral care is. From this position it will look to demonstrate how such a theologically inflected notion pastoral care should form an integral part of the mission of the Catholic university as such. It will be argued that, while certain persons or offices within the university institution itself might be charged with a specific mandate to provide such pastoral care for students, staff, and faculty, all members of the university community bear some responsibility to show the kind of care that can appropriately be called ‘pastoral’ to all members of the university community. Understanding Our Context The following paper will take as its basis a specifically Catholic worldview, one shaped by faith in the doctrines of creation, Incarnation, and redemption, taking the form of creaturely being to be undergirded by a metaphysics of relationality and love rooted in the Divine life of the Trinity (Clarke, 1997; Schindler, 1996; Schmitz, 1997). Such a confessional perspective asserts that all hold a particular worldview which encompasses a lived understanding of the meaning of life, suffering, friendship and the like. Such worldviews are foundational to people’s actions, both as individuals Published by ResearchOnline@ND, 2017 1 eJournal of Catholic Education in Australasia, Vol. 3 [2017], Iss. 1, Art. 6 and within the communities in which they live and the institutions within which they work. While a faith-based worldview is easily defined and identifiable as such, there are a variety of worldviews which animate institutions, and exist in ignorance if not otherwise known and stated. No position is free from cultural or ideological bias and no worldview is neutral, even those claiming to be such (Cf. MacIntyre, 1988, 2007). This paper looks to unpack the theological foundations underlying the practice of pastoral care afforded students at Catholic universities. While there will likely be overlaps with how and why pastoral care is practised in institutions that do not operate from within a Catholic context, this paper aims to describe the uniquely Catholic contribution to the theory and practice of pastoral care in an educational context. Pastoral Care: A Catholic Definition The term ‘pastoral care’ is used in a variety of contexts. Despite the increased use of the term, the vagueness with which it is employed in many contexts renders the phrase meaningless or at least difficult to define. Pastoral care is traditionally understood as the care given by the ‘pastor’ – that person given charge over the herd or sheep or other livestock. In the context of Catholic and broader Christian and Judaic faiths, the image of the shepherd or pastor is traditionally one which is used in Sacred Scripture to describe God (cf. Ps 80:1 See also Gn 49:24; Ecc 12:11). One particularly memorable image–used frequently as a reading for funerals for believers and non-believers alike is Psalm 23. This iconic Psalm provides something of a summary of the way this shepherd motif is woven through the Scriptures as a whole. In the Scriptures, the image of ‘God as shepherd’ points to his continual direction, guidance and care for his people, the ‘sheep.’ There are numerous instances where ‘Shepherd’ is read as a title for God (Ps 80:1 See also Gn 49:24; Ecc 12:11), and God’s people as his ‘flock’ (Israel as God’s flock Ps 95:7 See also Ps 79:13; Ps 100:3; Jer 50:7; Eze 34:31), and the Church as God’s flock (1Pet 5:2 See also Lk 12:32; Acts 20:28-29). Using this well-known metaphor, https://researchonline.nd.edu.au/ecea/vol3/iss1/6 2 Gourlay: Theological Foundations of Pastoral Care in Catholic Universities the Scriptures develop an image of God by elaborating on the tasks undertaken by God as shepherd. The shepherd leads and guides, (Ps 23:2-3 See also Isa 40:11); the shepherd provides, (Ps 23:1 See also Gn 48:15; Ps 23:5-6; Hos 4:16; Mic 7:14); the shepherd protects, (Ps 28:9 See also Gn 49:23-24 ); the shepherd saves those who are lost or scattered, (Jer 31:10 See also Ps 119:176; Isa 53:6; Eze 34:11-16; Mt 18:12-14; and Lk 15:3-7); and, the shepherd judges, (Eze 34:17-22 See also Jer 23:1; Zec 10:2-3; Zec 11:16; Mt 25:32-46). In the Scriptures, God delegates his task as shepherd or ‘pastor,’ to faithful leaders, who in- turn act as shepherds over his people (Cf. Jer 3:15 See also Jer 23:4; 1Pet 5:2-4). God also gives, for example, those of David’s line who will shepherd and guard the people (Eze 34:23. See also 2 Sam 5:2 pp 1Ch 11:2; Ps 78:70-72; Eze 34:23-24; Eze 37:24; Mic 5:4; Mt 2:6). In the New Testament, the shepherd motif reaches its climax in the person of Jesus himself ‘the Good Shepherd’ and it is this role of shepherd over the people of God that is then delegated to the Apostles and their successors. The authors of Sacred Scripture frequently used this familiar image of shepherd and sheep to analogically describe the relationship of God, or his delegate, to his people. While the shepherd may not be the first image that comes to mind as being a particularly vivid one for people in the twenty- first century, one can be sure of the fact that it would have been for the readers of the Scriptures from around the time of their composition until the onset of the industrial age in the 1800s. The image of the shepherd is one of care and concern, one who, while set apart from those he leads, is inextricably united to them, sharing in their experiences and sufferings. The image of the shepherd is not one of a detached moraliser, he is the one who will “leave the ninety nine”, (Cf. Mt 18:12; Lk 15:4), and go after the lost or stray. It is in this sense that the shepherd or pastor motif is particularly useful in the context of care for students in Catholic educational institutions. The image of the shepherd as employed by the Scriptures then should be archetypical in discussions about ‘pastoral’ care in Catholic institutions. In seeking to provide pastoral care, staff in the setting of the Catholic university should strive to emulate that care which this good shepherd Published by ResearchOnline@ND, 2017 3 eJournal of Catholic Education in Australasia, Vol. 3 [2017], Iss. 1, Art. 6 provides for his sheep. In this sense then, pastoral care means caring for the person in an holistic way, one which acknowledges the unique physical, intellectual, emotional, and spiritual needs of each individual. It will entail acknowledging the individuality and the freedom of the students, and more importantly, it is an approach which always holds in mind their final end, that being union with God and the communion of saints in heaven. “Wherefore God alone can satisfy the will of man, according to the words of Ps 102… Therefore God alone constitutes man’s happiness.” (Summa Theologiae, 1911-1925: 1-2, q. 2, a. 8. See also, 1, q. 103, a. 5; 1-2, q. 1, a. 7; q. 9, a. 1; q. 13, a.2; q. 91, a.2). This notion of union with God as the final end of the human person finds more ancient roots in Catholic tradition also, as in the cor inquietum of St Augustine of Hippo, “for you have made us for yourself and our heart is restless until it rests in you.” (Augustine, 2003a Book 1.1). This touches on more fundamental notions of the meaning of the human person as conceived of within the Catholic tradition as such, which will be treated briefly below.
Load more

Recommended publications
  • The Dean and the Deanery
    7 DIOCESE OF EAST ANGLIA Diocesan policy on THE DEANERY AND THE ROLE OF THE DEAN THE DEANERY How is the universal Catholic Church structured? The whole people of God is a communion of dioceses, each entrusted to the pastoral leadership and care of a bishop. The diocese is then ‘divided into distinct parts or parishes’ (Code of Canon Law, 374.1). Each parish is by nature an integral part of the diocese. What then is a deanery? ‘To foster pastoral care by means of common action, several neighbouring parishes can be joined together in special groupings, such as deaneries’ (Code of Canon Law, 374.2). Each deanery is led by a Dean appointed by the bishop to act in his name. In a scattered diocese such as ours, with many small parishes, working together in deaneries can be very fruitful, not only for the mutual support and care of the clergy, but also for pastoral and spiritual collaboration at local level. In each deanery, there are to be regular meetings of the clergy, priests and deacons, diocesan and religious, of that grouping of parishes. All are expected to attend such meetings and participate as fully as possible in deanery life and work. In each deanery, there are to be regular meetings of lay representatives of each parish with all the clergy of the deanery, so as to facilitate active participation by lay people in local pastoral action and decision-making. The following norms for the role of the Dean came into effect from 21 November 2003. THE ROLE OF THE DEAN 1.
    [Show full text]
  • Empowering Laity to Engage in Pastoral Care Ministry: a Proposal
    Luther Seminary Digital Commons @ Luther Seminary Master of Theology Theses Student Theses 2020 Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India. Tsuwainla Jamir Follow this and additional works at: https://digitalcommons.luthersem.edu/mth_theses Part of the Christian Denominations and Sects Commons, Missions and World Christianity Commons, and the Practical Theology Commons Recommended Citation Jamir, Tsuwainla, "Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India." (2020). Master of Theology Theses. 17. https://digitalcommons.luthersem.edu/mth_theses/17 This Thesis is brought to you for free and open access by the Student Theses at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Master of Theology Theses by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected], [email protected]. Empowering Laity to Engage in Pastoral Care Ministry: A Proposal for Capacity Building and Supervision for Larger Congregation with Special Reference to Kohima Ao Baptist Church, Nagaland, India. by TSUWAINLA JAMIR A Thesis Submitted to the Faculty of Luther Seminary In Partial Fulfillment of The Requirements for the Degree of MASTER OF THEOLOGY THESIS ADVISER: DR. CARLA M. DAHL ST. PAUL, MINNESOTA Summer, 2019 ACKNOWLEDGMENTS My heart is filled with gratitude to God for enabling me to complete my studies here at Luther Seminary. I have experienced God’s faithfulness, His unfailing love, grace, and mercy abundantly in my life during my journey here as a student at Luther Seminary.
    [Show full text]
  • The Meaning and Practice of Spiritual Care
    The Meaning and Practice of Spiritual Care Spirit is a natural dimension of every person Reflecting on the ancient word spirit, May (1982) writes, "Spirit implies energy and power." The word spirituality goes further and describes an awareness of relationships with all creation, an appreciation of presence and purpose that includes a sense of meaning. Though not true generations ago, a distinction is frequently made today between spirituality and religion, the latter focusing on defined structures, rituals and doctrines. While religion and medicine were virtually inseparable for thousands of years, the advent of science created a chasm between the two. The term spirituality is a contemporary bridge that renews this relationship. In this paper, the word spirituality includes religion; spiritual care is inclusive of pastoral care. Those who provide spiritual care in healthcare settings are often known as chaplains, although in some settings they may be described as spiritual care providers. Spirituality demonstrates that persons are not merely physical bodies that require mechanical care. Persons find that their spirituality helps them maintain health and cope with illnesses, traumas, losses, and life transitions by integrating body, mind and spirit. When facing a crisis, persons often turn to their spirituality as a means of coping (Pargament, 1997). Many believe in its capacity to aid in the recovery from disease (McNichol, 1996) and 82 percent of Americans believe in the healing power of personal prayer (Kaplan, 1996), using it or other spiritual practices during illness. Persons frequently attend to spiritual concerns within religious communities through the use of traditional religious practices, beliefs, and values that reflect the cumulative traditions of their religious faith.
    [Show full text]
  • Regulae Pastoralis Liber the Book of Pastoral Rule This File Has Been
    0590-0604 – SS Gregorius I Magnus – Regulae Pastoralis Liber The Book of Pastoral Rule this file has been downloaded from http://www.ccel.org/ccel/schaff/npnf212.html NPNF212. Leo the Great, Gregory the Great Philip Schaff His diplomatic and practical talents, and his unwearied industry, have been already spoken of, and need no further notice in this brief final survey, the intention of which is to view him rather in his character as a saint and a divine. The Book of Pastoral Rule. xxxib ———————————— Preface. THE title, Liber Regulæ Pastoralis, is the one adopted by the Benedictine Edition from several ancient MSS., being Gregory’s own designation of his work when he sent it to his friend, Leander of Seville;—“Ut librum Regulæ Pastoralis, quem in episcopatus mei exordio scripsi…sanctitati tuæ transmitterem” (Epp. Lib. v., Ep. 49). The previously more usual one, Liber Pastoralis Curæ, may have been taken from the opening words of the book itself, “Pastoralis curæ me pondera fugere, etc.” The book was issued (as appears from the passage above quoted in the Epistle to Leander) at the commencement of Gregory’s episcopacy, and (as appears from its opening words) addressed to John, bishop of Ravenna, in reply to a letter received from him. But, though put into form for a special purpose on this occasion, it must have been the issue of long previous thought, as is further evident from the fact that in his Magna Moralia, or Commentary on the Book of Job, begun and in a great measure written during his residence in Constantinople, he had already sketched the plan of such a treatise, and expressed the hope of some day putting it into form.
    [Show full text]
  • PASTORAL CARE of the SICK Rites of Anointing and Viaticum
    PASTORAL CARE OF THE SICK Rites of Anointing and Viaticum THE ROMAN RITUAL Revised by Decree of the Second Vatican Ecumenical Council and published by Authority of Pope Paul VI Approved for Use in the Dioceses of the United States of America By the National Conference of Catholic Bishops And Confirmed by the Apostolic See Prepared by the International Commission on English in the Liturgy [ICEL] (A Joint Commission of Catholic Bishops’ Conferences) 1 Pastoral Care of the Sick: Rites of Anointing and Viaticum General Introduction Human Sickness and Its Meaning in the Mystery of Salvation 1. Suffering and illness have always been among the greatest problems that trouble the human spirit. Christians feel and experience pain as do all other people; yet their faith helps them to grasp more deeply the mystery of suffering and to bear their pain with greater courage. From Christ's words they know that sickness has meaning and value for their own salvation and for the salvation of the world. They also know that Christ, who during his life often visited and healed the sick, loves them in their illness. 2. Although closely linked with the human condition, sickness cannot as a general rule be regarded as a punishment inflicted on each individual for personal sins (see John 9:3). Christ himself, who is without sin, in fulfilling the words of Isaiah took on all the wounds of his passion and shared in all human pain (see Isaiah 53:4-5). Christ is still pained and tormented in his members, made like him. Still, our afflictions seem but momentary and slight when compared to the greatness of the eternal glory for which they prepare us (see 2 Corinthians 4:17).
    [Show full text]
  • GREGORY the GREAT, Cura Pastoralis in Latin, Decorated Manuscript on Parchment England, Reading Abbey? C
    GREGORY THE GREAT, Cura Pastoralis In Latin, decorated manuscript on parchment England, Reading Abbey? c. 1230-1250 ii (modern paper) + 32 (parchment) + ii (modern parchment) + iii (modern paper) folios on parchment, modern foliation in pencil , complete (collation, i-iv⁸), with signatures and a catchword in the third quire (f. 24v), ruled in lead or graphite with double vertical bounding lines, triple full-length vertical lines between text columns, and double, full-length horizontal bounding lines (two lines high) at the top and bottom of the text area, (justification, 168 x 105 mm.), written in black ink in a Gothic textualis script below the top line in two columns of 45 to 49 lines, with marginal additions by original and later hands, opening rubric, chapter headings, and line endings (“ammmmm…”) in orangish-red, one eighteen-line puzzle initial in blue and red with pen flourishes, two- to three- line initials in blue or red at most chapter headings (however, with several omissions), modern patch repairs to bas-de-page on ff. 1 and 32, the scribe has written around original holes and tears in some areas (ff. 2, 6, 14, 23, 24, 30), otherwise in excellent condition. Bound in modern red leather over boards by Donald Taylor of Toronto, title on spine, pages trimmed (see f. 21), stubs of modern paper reinforcements visible in gutter between gatherings, in excellent condition. Dimensions 230 x 160 mm. This text has particular significance for medieval England. It was probably brought to England by St. Augustine of Canterbury in the sixth century and was translated into English c.
    [Show full text]
  • Partners in Pastoral Care Ministry
    PARTNERS IN PASTORAL CARE MINISTRY 1 Rev. 7/15/19 PARTNERS IN PASTORAL CARE MINISTRY TABLE OF CONTENTS Program of Formation for Pastoral Care Ministers in Diverse Settings through Partnership of Archdiocesan Offices, Academic Programs, and National Associations ........................ 5 I MISSION ............................................................................................................................................. 5 II INTRODUCTION ........................................................................................................................... 5 The Problem:.................................................................................................................................. 5 Leadership for the process: .......................................................................................................... 5 The Proposed Solution: ................................................................................................................ 6 For whom? .................................................................................................................................... 6 III PROGRAM PURPOSES ................................................................................................................. 7 IV PROGRAM FRAMEWORK .......................................................................................................... 7 V PROGRAM CONTENT/CURRICULUM .............................................................................. 9 THE GOALS, FORMATION ELEMENTS AND
    [Show full text]
  • Pastoral Theology Syllabus.Pdf
    PA903 DE Pastoral Theology Developed by Rev. Paul CB Schenck, EdD Syllabus 1. COURSE DESCRIPTION: PA903 DE Pastoral Theology Pastoral theology examines the relationship between the doctrine of the Church and its practice, especially in the context of the local Church and parish. The course looks at pastoral theology and praxis as it developed from Vatican II, with a special focus on the role of pastoral ministers in pastoral care. The documents of Vatican II, Papal Encyclicals, and contemporary writings form the foundation of the course. The main texts will be Lumen Gentium and Gaudium et Spes, with supplementary material drawn from A Roman Catholic Theology of Pastoral Care by Regis A Duffy, OFM, (Eugene, OR: Wipf & Stock Publishing) and Ethics in Pastoral Ministry by Richard Gula, S.S., (New York: Paulist Press). Attention will be given to the pastoral thought of Pope Francis. 2. LEARNING OUTCOMES: • The course participant demonstrates a basic understanding of Pastoral theology as a concept, and its various facets. • Shows an understanding of Christ’s role as the Great Shepherd, and comprehends the spiritual image and meaning of shepherd and flock. • Understands the various roles and relationships involved in pastoral theology, as well as understands the unique role of the bishops in pastoral care. • Demonstrates a clear knowledge of the theological criteria for and the various modalities and methodologies of, pastoral care. • Demonstrates an ability of the deacon to constructively contribute to the pastoral care of the flock in obedience to his bishop, in assistance to the priest/pastor, and in collaboration with the lay faithful.
    [Show full text]
  • Pastoral Ministry in History1
    TMSJ 6/2 (Fall 1995) 143-80 PASTORAL MINISTRY IN HISTORY1 James F. Stitzinger Associate Professor of Historical Theology The biblical pattern for pastoral ministry derives from both testaments of the Bible. Deviations from that pattern crept into the church during the second century A.D., and continued, becoming increasingly severe into the Medieval period of the church. Nevertheless, isolated groups continued their efforts to follow the biblical pattern. These included Chrysostom and Augustine in the early church and the Paulicans, Cathari, Albigenses, and Waldenses during the Medieval period. The Reformation period witnessed a broader return to the biblical pattern through the magisterial reformation of Luther, Calvin, and others and through the Anabaptist reformation. During the Modern period, Puritan leaders such as Baxter, Perkins, and Edwards have led a return to biblical principles in pastoral ministry. Bridges, Morgan, and Allen were nineteenth century examples of biblical ministers. The late twentieth century has produced others, including Lloyd-Jones, Adams, and MacArthur. * * * * * In God's gracious sovereignty, He chose to reconcile believers to Himself through Christ. In His marvelous plan He has committed to them the ministry of reconciliation (2 Cor. 5:18), based upon His Word of reconciliation (5:19). The office and function of the pastor has a key role in this ministry as he proclaims the mystery of godliness. His functions have a close association with the church, the pillar and support of the truth (1 Tim. 3:15-16). 1The source of this essay is the volume entitled Rediscovering Pastoral Ministry, John F. MacArthur, Jr., ed. (Dallas: Word, 1995).
    [Show full text]
  • Chapter Xv Pastoral Care and the Early Church
    Pastoral Care p. 140 CHAPTER XV PASTORAL CARE AND THE EARLY CHURCH There are many indications in the New Testament that the early church was caring for its members, dealing with their problems and needs as individuals and members of a Christian community. We cannot expect the modern perspectives of formal procedures which follow on the developments of psychology and psychotherapy, practical and pastoral theology as disciplines, pastoral counselling, and Clinical Pastoral Education. We must also recognize that within the pages of the New Testament we see the church in process of formation and development, gradually moving beyond primary concern with the proclamation of the Gospel and the maintaining of small communities (against the backdrop of a world coming to an end) to a church gaining perspective on care for long term needs of its members. Nevertheless, the New Testament is full of practical advice for Christian life and faith, the management of conflicts, and the discipline of offenders. Unfortunately there is little explicit material regarding rites and practices for marriage, death, and any rites of passage. In I John there are interesting references to children, young men and fathers, but it is not clear that these terms refer to stages in the maturing of faith. Undoubtedly Eucharist and Baptism, together with preparation for Baptism, were inportant in the development and maintenance of the Christian life. Confession, which played such an important role in pastoral care almost to modern times, does not seem to be mentioned in the New Testament. What I would like to do is to begin with some treatment of the guidance provided by the church for Christian life, then deal with the management of conflict and the handling of offenders within the community, then explore pastoral care providers as presented within what is recorded about the ministries of the early church, and lastly deal with a sample of Paul's care for a particular Christian community, namely the church at Corinth.
    [Show full text]
  • Lay Pastoral Care Program Guide
    Lay Pastoral Care Program Guide 1 The First UU Church of Richmond 1000 Blanton Ave Richmond, VA 23221 Dear Lay Pastoral Care Trainee: Welcome to our Lay Pastoral Care training program. We extend to you the care and concern of the First Unitarian Universalist Church of Richmond. This training program has evolved with input from a number of Unitarian Universalists. Following the attack on the Pentagon on 9/11, two members of the Unitarian Universalist Church of Fairfax started a program designed to help the congregants in their church come to terms with the tragedy. Marilyn Renfield, MD and Kathy Birnbaum were brave pioneers who wanted to provide comfort, hope, and relief to those members of their church suffering from personal loss and pain in their lives. In April of 2003, they trained us at the First UU Church of Richmond when Reverend Enid Virago started our Lay Pastoral Care Program. John and Vicky Griffin were the co-chairs of the program in Richmond. They inspired us to be part of the research and development of Lay Pastoral Care. In the meantime, Rev. Jeanne Pupke was serving the Unitarian Church of Portland where a Lay Pastoral Care Program was thriving. She later was called to serve the First UU of Richmond and asked Carol Wayne to chair the LPCA Program when the Griffins retired. In 2011 Linda Ericson joined the LPCA Team and in 2014 she joined Carol as co- chair. It is our hope that someday our denomination will develop a curriculum for Lay Pastoral Care so that any UU congregation will be able to assist their minister(s) and support their members.
    [Show full text]
  • Domestic Violence Handbook: for Clergy and Pastoral Workers (2010)
    DOMESTIC VIOLENCE HANDBOOK For clergy and pastoral workers I came that they may have life, and have it abundantly. John 10:10 National Library of Australia Cataloguing-in-Publication data Domestic Violence: handbook for clergy and pastoral workers ISBN 978-0-9587362-7-5 1. Victims of family violence - Pastoral counselling of - Australia. 2. Family violence - Australia - Religious aspects - Christianity. 3. Church work with problem families - Australia. I. Joint Churches Domestic Violence Prevention Programme. 253.5 First published January, 1995 1st Revision April, 2000 2nd Revision November, 2010 Original and 1st Revision Published by Joint Churches Domestic Violence Prevention Programme c/- Anglicare SA Editor: Tanya Wittwer 2nd Revision Published by South Australian Council of Churches and Community Workers in Conversation - developing a Christian community response to domestic violence. c/- UnitingCare Wesley Adelaide Inc. Editor: Rose Clark Design: Travis Crawford 10 Pitt Street, Adelaide SA 5000 Telephone: 08 8202 5111 Fax: 08 8202 5842 [email protected] This handbook is intended to provide general information only. Readers are encouraged to consult the agencies listed for advice on specific situations. This handbook is available online via www.ucwesleyadelaide.org.au May 2010 One of the most difficult things for a survivor of violence to do is to find the courage to tell someone they are being abused. If you have been chosen as the one to disclose to, there is a reason that this trust has been placed in you, so trust yourself that you are the most appropriate person for the survivor at this time! This booklet is a ‘field manual’ of basic information: a reminder to assist you in detection and response.
    [Show full text]